Ismar Annabawa (A.S)

Daga wikishia
(an turo daga Ismar Annabawa)
Wannan ƙasida ce game da ma'anar ismar Annabawa. Domin sanin sanin ismar ma'anar isma da kuma ismar Imamai ku duba ƙasidu masu taken: Isma. Ismar Imamai.

Ismar Annabawa, (Larabci:عصمة الأنبياء والمرسلين) na nufin tsarkakar Annabawa daga aikata duk wani nau'in zunubi, ƙazanta da miyagun halaye. Ismar Annabawa tana ɗaya daga cikin asalai da dukkanin addinai suka yi tarayya cikinsu, game da mece ce isma da martabobinta! haƙiƙa malamai sun yi saɓani; dukkanin malaman muslunci sun yi ittifaƙi game da ismar Annabawa daga shirka, kafirci, rashin kuskure cikin karɓo wahayi da isar da shi ga jama'a; sai dai kuma game da kasancewarsu ma'asumai cikin sauran ɓangarorin rayuwa, misalin isma daga kuskure a cikin al'amura na yau da gobe, lallai malamai suna da saɓanin cikinsa, bisa imanin mafi yawan malamai, haƙiƙa Annabawa hatta cikin wanne ɓangare ma sun kasance ma'asumai.

Tushen ismar Annabawa ya ɓuɓɓugoe daga luɗufin Allah ko kuma zurfafarsu cikin ilimin game da sanin haƙiƙanin ɗa'a da saɓo, da farko dai su Annabawa ba zai yiwu wani ya koyar da su ba, haka kuma sha'awa ba ta yin galaba kansu. Cikin kur'ani magana ƙarara ba ta zo ba game da ismar Annabawa, sai dai cewa malaman tafsiri a ƙarshen ayoyi misalin aya ta 36 suratul baƙara da take magana game da fitar da Adam da Hauwa'u daga cikin aljanna, sun yi magana game da isma, malam kalam a yunƙurinsu na tabbatar da ismar Annabawa sun yi amfani da dalilan hankali kamar misalin dalilin Itimad. Cikin wannan fagen sun jingina da ayoyin kur'ani, daga jumlarsu aya ta bakwai cikin suratul hashar.

Waɗanda ba su yarda ismar Annabawa sun jingina da ayoyi daga kur'ani da suke sa alamar tambaya kan ismar bakiɗayan Annabawa ko ismar ba'arin Annabawa, cikin amsar da aka ba su, malamai sun ce waɗannan ayoyi sun kasance daga mutashabihai, wajibi ne a nemi tawili da tafsirinsu cikin komar da su zuwa ga ayoyi muhkamai. Haka nan ayoyi da ba sa dacewa da aƙidar ismar Annabawa, ana ɗora su kan tarkul aula (barin abin da yafi dacewa) wanda shi tarkul aula ya bambanta da ma'anar kuskure da zunubi wanda aka sani.

Ma'ana

Tushen ƙasida: Isma

Ismar Annabawa, tana nufin tsarkakar Annabawa daga aikata duk wani nau'in zunubi, ƙazanta da miyagun halaye.[1] ismar Annabawa tana daga cikin siffofi da halaye na ɓoye da ita ne suke tantance aiki a daidai daga wanda ba daidai ba.[2] malaman kalam da masana hikima na musulmi, kan asasin maginai da asalansu ne suka yi bayanai mabambanta kan isma, ba'arinsu sun kasance kamar haka:

  • Bayanin malaman kalam: malaman kalam ƴan adaliyya (Imamiyya[3] da mu'utazila[4]) sun yi bayanin mece ce isma kan asasin luɗufin Allah.[5] kan wannan asasi da tushe, isma bayani ne game da luɗufin Allah da yake yinka ga bawansa, sakamakon wannan luɗufi bawan nasa yake samun katanguwa daga aikata ƙazanta da zunubi.[6] asha'ira suna ganin isma shi ne cewa Allah bai halicci zunubi ba cikin ma'asumi.[7]
  • Bayanin masana falsafa: masana hikima na musulmai, suna ganin isma matsayin wata ɗabi'a ta nafsu[Tsokaci 1] wace sakamakon samuwar wannan ɗabi'a ne ma'asumi baya aikata saɓo da zunubi.[8]

Cikin al'adun muslunci yayin bayanin mece ce isma an amfani da kalmomi misalin tanzihu[Tsokaci 2] taufiƙ, sidƙu da amana.[9]

Matsayi Da Muhimmanci

Ismar Annabawa a fagen wahayi tana daga asalan da dukkanin addinan Allah suka yi tarayya da ittifaƙi cikinsu.[10] duk da cewa suna da saɓanin kan haƙiƙanin mece ce isma da martabobinta, daga jumlarsu malaman kalam na muslunci suma suna da saɓani ciki.[11] wasu sun yi Imani cewa ismar Annabawa tun farkon muslunci wannan magana ta samu yaɗuwa, alal misali an bada rahoto cewa halifa na farko cikin girmama Annabin muslunci (S.A.W) ya bayyana shi matsayin wanda yake ma'asumi daga aikata kuskure.[12] haka nan kuma an naƙalto cewa Imam Ali (A.S) cikin bayyana muƙamin Annabawa, ya yi amfani da kalmar isma.[13] tare da haka ba'arin masana sun tafi kan cewa an fara amfani da isɗilahin isma da ma sauran isɗilahohin aƙida a lokacin da ilimin kalam ya samu daidai lokacin imamancin Imam Sadiƙ (A.S).[14]

cikin kur'ani bayani ƙarara game da isma bai zo ba,[15] amma malaman tafsiri sun bayanin isma cikin tafsirin ayoyin da suke da alaƙa da ita, ayoyin na 36 suratul baƙara,[16] 23 suratul a'araf da 121 suratul ɗaha ayoyi ne game da ƙissar Adam da Hauwa'u da yadda ta kasance tsakaninsu da Shaiɗan, aya ta 33 suratul alu Imran aya da take magana game da zaɓar wasu Annabawa, haka kuma ayoyi na 3-5 suratul najmu aya ce da take bayyana cewa Annabi baya magana da son rai, duk maganar da yake wahayi ce da aka yi masa. Dukkanin waɗannan ayoyi suna cikin jumlar ayoyi da suke tabbatar da ismar Annabawa.[17]

Faɗaɗuwa

Ismar Annabawa an suranta ta cikin wasu marhaloli kamar haka: ismar daga shirka da kafirci, isma da katanguwa cikin karɓar wahayi da isar da shi, isma daga aikata manyan zunubai da ƙananansu, isma daga aikata kuskure cikin al'amurran yau da kullun. A cewar Jafar Subhani, malam kalam na muslunci cikin martaba ta farko da ta biyu sun yi ittifaƙi.[18] dukkaninsu sun yi Imani cewa Annabawa kafin aiko su da bayan aiko ba su taɓa aikata shirka da kafirci ba.[19] haka nan kuma malaman kalam na shi'a da ahlus-sunna sun tafi kan cewa Annabawa ma'asumai cikin karɓar wahayi, kiyaye shi,[20] ha'inci bisa ganganci, rafkanwa da kuskure da isar da shi ga mutane.[21] na'am ƙazi Abdul-jabbar mu'utazili, shugaban mu'utazilawa a ƙarni na biyar bayan hijira yana ganin Annabawa za su iya ƙarya bisa mantuwa da rafkanwa cikin isar da saƙo.[22]

Game da martaba ta uku malaman kalam na shi'a sun yi ittifaƙi,[23] ma'ana suna ganin cewa Annabawa sun kasance ma'asumai daga aikata duk wani nau'in zunubai manyansa sa ƙananansu,[24] in banda Shaik Mufid da yake ganin yiwuwar aikata ƙaramin zunubi daga Annabawa kafin aiko su matsayin annabawa, amma da sharaɗin cewa bai kasance daga gurɓatar ɗabi'a.[25]

Martaba ta huɗu, ma'ana katanguwa daga aikata kuskure cikin al'amura na yau da kullum, wannan shi ne aƙidar galibin malaman shi'a, suna kuma cewa zantuka da ayyukan Annabawa cikin al'amuran ɗaiɗaiku da zamantakewar yau da gobe shi ma ma'asumai ne basa kuskure cikinsu;[26] na'am Shaik Saduƙ tare da jingina da riwayar zul Shimaliyin,[27] ya yarda da mantuwar Annabi, haka kuma yana ganin Imani da ismar Annabawa daga aikata kuskure cikin al'amuran yau da kullum matsayin guluwi da tafwizi.[28] game da rafkanwar Annabi (S.A.W), cikin littafin Usulul Al-kafi ma an naƙalto riwaya.[29] kishiyar hakan Allama Sha'arani cikin raddin da ya yi kan Shaik Saduƙ, ya tafi kan cewa ana lissafa dukkanin ayyukan Annabi (S.A.W) matsayin tabligi da isar da saƙo, idan har rafkanwa da mantuwa ya zamana ta halasta cikin al'amuran Annabi na yau da kullun, zai zamana kenan akwai yiwuwar samun kuskure cikin isar da saƙon Allah, wanda haka ya saɓawa manufar isma. Haka nan a cewarsa musulmi suna yin riƙo da ayyukan Annabi ko da kuwa sai ɗaya ya taɓa aikata su.[30] Shaik Baha'i cikin amsarsa ga wani mutumi yana cewa: Allah ya jikan rai Ibn Babawaihi ya yarda da rafkanwar Annabi, yana cewa: "ai shi Ibn Babawaihi kuskure ne ya aikata; saboda shi ne yafi dacewa da aikata kuskure ba Annabi ba"[31] Shaik ɗusi cikin littafin At-tahzib ya rubuta: hankali baya karɓar riwayoyin rafkanwa da mantuwar Annabi.[32] Allama ɗabaɗaba'i shi ma yana ganin cewa idan aka cire Annabi muslunci (S.A.W) sakamakon keɓantacciyar falalar da yake da ita, sauran Annabawa cikin rauwayrsu ta yau da kullun sun aikata kuskure da mantuwa, ba'arin waɗannan wurare da suka aikata kuskure su ne misalin: mantuwar Annabi Adam kan alƙawarin da ya ɗauka, roƙon da Annabi Nuhu (A.S) ya yin a tseratar da ɗansa daga ruwan ɗufana, fusatar Annabi Yunus (A.S) tare da ficewa daga cikin mutanensa da kuma hukuncin kuskure da Annabi Musa (A.S) ya aikata kan haƙƙin Annabi Haruna (A.S) bayan bani isra'ila sun aikata bautar ɗan maraƙi.[33]

Rashin Cin Karo Ismar Annabawa Tare da Zaɓi

Wasu jama'a sun tafi kan cewa ism aba ta dacewa da zaɓi. Wasu ba'ari kan asasin wannan tushe sun yi inkarin ismar Annabawa wasu kuma suna ganin isma matsayin tilasta Annabawa kan rashin aikata saɓo da kuskure.[34] wasu kuma sun kafa hujja da cewa shi ɗan Adam yana rayuwa ne tare da zunubi da kuskure duk yadda ya kai da ƙoƙari ba zai iya guje musu, a wasu wurare da lokuta yana aikata kuskure, saboda haka lokacin da mutum ya kai ga muƙamin isma, tabbas ya samu isma ne sakamakon wasu dalili na tilashi daga waje, waɗannan jama'a sun jingina da ayoyin kur'ani duka cikin tabbatar da kasancewar ismar Annabawa ta samu daga tilashi.[35]

Daga jumlar waɗannan ayoyi da suka dogara da su akwai aya ta 46 suratul sad wace ta zo da kalmar «اخلصناهم» (Mun keɓance su) da aka yi amfani da ita game da Annabawa, haka nan ayar taɗhir wace cikinta Allah ya bayyana cewa kaɗai wasu ba'arin daga mutane ya tsarkake su daga zunubai.[36]

Kishiyar wannan magana, Allama ɗabaɗaba'i ya ce Allah ya bawa Annabawa ilimi domin su tsinkayi baɗinin zunubai su fahimce su, saboda haka sakamon tsinkayensu kan ƙazantar zunubai, ba za su taɓa aikata zunubai ba, bawai bisa tilashi ba. Malamin yana ganin ilimin Annabawa kan zunubai ya yi kama da ilimin mutum kan kasancewar wani abinci yana tare da ,pguba ta yadda ba yadda za ayi ace mutum bayan ya fahimci wannan abincin yana tare da guma amma tare da haka ya ci wannan abinci.[37]

Jafar Subhani shi ma ya rubuta cewa Annabawa suna samun muƙamin isma ƙarƙashin iradar Allah, kuma wasu ba'arin ayoyin kur'ani sun tabbatar da hakan, sai dai cewa samun wannan muƙami yana dogara ne da zage dantse da yaƙar soye-soyen rai, saboda haka yana dacewa da zaɓi.[38]

Dalilai

Dalilai kan ismar Annabawa sun kasu zuwa rukuni guda biyu daga dalilai na hankali da dalilai na naƙali: Dalilai Na Hankali Mafi muhimmancin dalili na hankali kan ismar Annabawa shi ne jawo aminci da yardar mutane ga Annabawa.[39] kan asasin wannan dalili wanda ake kira da dalilin "Itimad".[40] idan ya kasance ayyukan Annabawa ba sa dacewa da maganganunsu, haƙiƙa mutane ba za su yarda da jagorancin Annabawa ba.[41]

Daga cikin sauran dalilan hankali akwai "naƙadul garzil risala" (ruguje manufar saƙo). Malamai sun ce bisa la'akari da wajabcin ɗa'a ga Annabawa, idan ya zamana sun aikata zunubi, shin za a yi musu ɗa'a ko kuma ba za a yi ba? Idan aka yi musu ɗa'a zai zama an ruguje manufar saƙon da aka aiko su da shi, saboda su Annabawa sun zo ne domin shiryar da mutane, sannan kuma rashin yi musu ɗa'a zai haifar da wulaƙanta su da saƙon da suka zo da shi.[42]

Dalili Na Naƙali

Dalilai na naƙali sun haɗo da ayoyin kur'ani da riwayoyi. A cewar malaman tafsiri wasu adadin ayoyin kur'ani suna shiryarwa kan ismar Annabawa, Allama ɗabaɗaba'i yana ganin ayoyi 64, 69, da 165 suratul nisa'i, aya 90 suratul an'am da aya ta 17 suratul kahafi suna cikin jumlar waɗannan ayoyi.[43] Cikin aya ta 17 suratul kahafi ya zo cewa "duk wanda Allah ya shirya ya samu shiriya" a ra'ayin Allama ɗabaɗaba'i, wannan aya tana kore duk wani nau'in ɓata daga waɗanda suka samu shiriyar Allah, sakamakon kasancewar duk wani nau'in zunubi matsayin ɓata, ya tabbata cewa su Annabawa basa aikata duk wani nau'in zunubi.[44]

Cikin adadin riwayoyi an tabbatar da ismar Annabawa.[45] daga jumlarsu akwai wata riwaya daga Imam Baƙir (A.S) da yake cewa: "haƙiƙa su Annabawa ba sa aikata zunubi; saboda dukkanin su ma'asumai ne tsarkaka, ba sa aikata manyan zunubai ko ƙanana".[46]

Ishkaloli Da Amsoshinsu

Waɗanda basu yarda da ismar Annabawa sun dogara da ba'arin wasu ayoyin kur'ani da riwayoyi cikin inkarin ismar Annabawa.

ɗebe Fata Da Munana Zato Ga Alƙawarin Allah

Masu inkarin ismar Annabawa bisa ayoyi misalin:

«حَتَّیٰ إِذَا اسْتَیأَسَ الرُّ‌سُلُ وَظَنُّوا أَنَّهُمْ قَدْ کُذِبُوا جَاءَهُمْ نَصْرُ‌نَا فَنُجِّی مَن نَّشَاءُ

Har zuwa lokacin da Manzanni suka ɗebe fata suka yi zato cewa lallai fa mutane sun rigaya sun ƙaryata su, sai taimakonmu ya zo musu sai muka tsaretar da waɗanda muka so…[47] sun kafa hujja da ɗebe fata da munana zaton da Annabawa suka ga alƙawarin Allah, matsayin dalili kan inkarinsu kan ismar Annabawa, jumlar «وَظَنُّوا أَنَّهُمْ قَدْ کُذِبُوا tana lazimta Annabawa sun yi zato cewa Allah ya yi musu alƙawarin ƙarya kan taimakonsu da ya ce zai yi.[48]

Cikin amsa kan wannan shubuha, Allama ɗabaɗaba'i yana cewa abin nufi daga lamirin cikin «ظنّوا» mutane ake nufi ba Annabawa, cikin wannan sura ma'anar za ta zama tsaurin kan mutane kan ƙin yarda da'awar Annabawa ya haifar da ɗebe fatan Annabawa, mutane sun yi zato cewa alƙawarin azaba da ake musu alƙawari ne kawai na ƙarya.[49] [Tsokaci 3] Ayatullahi Subhani ya ɗora dukkanin lamiran da suka cikin wannan aya a kan Annabawa, ya tafi kan ra'ayin cewa haƙiƙa Annabawa ba su yi zaton cewa Allah zai musu ƙarya ba, bari dai yanayin halin da suka kasance shi ya sanya wasu suka yi wannan tunanin kan Annabawa.[50]

Waswasin Shaiɗan Kan Annabawa

Masu inkarin isma sun yi amfani da zahirin ayar:

«وَمَا أَرْ‌سَلْنَا مِن قَبْلِک مِن رَّ‌سُولٍ وَلَا نَبِی إِلَّا إِذَا تَمَنَّیٰ أَلْقَی الشَّیطَانُ فِی أُمْنِیتِهِ فَینسَخُ الله مَا یلْقِی الشَّیطَانُ...؛

Tun gabaninka ba mu aiko wani manzo ko annabi ba face duk sanda ya karanta wani abu sai shaiɗan ya jefa shubuha cikin tilawarsa, sai Allah ya goge abin da shaiɗan ya jefa.[51] domin inkarin ismar Annabawa da rashin dogara da Annabawa ɗari bisa ɗari,[52] saboda bisa abin da ya zo cikin wannan aya ya nuna cewa shaiɗan yana kutse cikin tunani da burace-buracen Annabawa, sai dai kuma Allah ya goge abin da shaiɗan ya jefo ya kuma ruguje shi.[53] tatsuniyar garaniƙ ta tabbatar da wannan magana.[54]

Kamar dai yadda tafsirin ma'anar ya saɓawa sauran ayoyin kur'ani.[55] da suke bayyana cewa lallai shaiɗan bai da wani tasiri cikin irada da shawarwarin bayin Allah, tabbas mafi Annabawa su ne misdaƙin mafi bayyanuwa daga ma'anar bayin Allah.[56] wasu suna ganin kutsen shaiɗan shi ne dai waswasi da tunzura mutane kan yiwa Annabawa bore, sai dai kuma su Annabawa tare da gano shirinsa da burace-buracensa na hana yaɗuwar addinin Allah, ba su bari ya cimma burins aba,[57] gogen kufen kutse shaiɗan shi ma an bayyana shi matsayin taimakon ubangiji.[58]

Dukkanin Mutane Suna Aika Saɓo Hatta Annabawa

An ce cikin ayar «وَلَوْ یؤَاخِذُ اللَّهُ النَّاسَ بِظُلْمِهِم مَّا تَرَ‌ک عَلَیهَا مِن دَابَّةٍ...؛ (Da ace Allah zai riƙi mutane da zaluncinsu da suka aikata da babu wata halitta da za ta rage a doran ƙasa.)[59] an jingina zalunci kan dukkanin mutane, kuma abin nufi daga zalunci a nan shi ne saɓo, saboda haka wannan aya tana nuni cewa dukkanin mutane suna da zunubi hatta Annabawa.[60] Fakhrur razi cikin bada amsa ya ce tare da jingina da ayoyi misalin aya ta 32 suratul faɗir, ba dukkanin mutane bane azzalumai bari abin da ake nufi da «الناس» (mutane) a wannan aya ko da ya zamanto bakiɗayan azzalumai sun cancanci azaba, ko kuma mushrikai waɗanda a ayar da ta gabata aka yi magana kansu.[61] a ra'ayin Allama ɗabaɗaba'i abin da ake nufi da zalunci a wannan ayar ya ma'anarsa tafi faɗaɗa da gamewa daga saɓo da tarkul aula. Me yiwuwa tarkul aula ne yake gangarowa daga Annabawa.[62]

Ayoyin Da Basa Dacewa Da Ismar Annabawa

Zahirin ba'arin wasu ayoyin kur'ani baya dacewa da ismar adadin wasu Annabawa daga misalin Adam (A.S),[63] Nuhu (A.S)[64] Ibrahim (A.S),[65] Musa (A.S).[66] Yusuf (A.S),[67] Yunus (A.S),[68] da Annabin musluci (S.A.W)[69][70]

Ayatullahi Jafar Subhani, yana ganin mafi muhimmancin shubuhohi da hujjojin masu inkarin ismar Annabawa sune dai waɗannan ayoyi da aka ambata.[71] Ahmad Aminu Misri tare da jingina da waɗannan ayoyi,[72] yana ganin cewa Imani da ismar Annabawa daga aikata manyan zunubai da ƙananansu kafin aiko su da bayan aiko su ba komai bane sai wuce gona da iri, kuma hakan ƙarara ya saɓawa zahirin abin da kur'ani ya zo da shi.[73]

Amsoshi

Malaman tafsiri sun bahasi da bincike kan ayoyin da ba da dacewa da ismar Annabawa ɗaya bayan ɗaya, sannan sun ruguje duk wata shubuha da aka kawo tare da jingina da waɗannan ayoyi;[74] amsoshi da aka bayar a dunƙule sun kasance misalin:

  • Ayoyi da suƙa ƙunshi ismar Annabawa: ayoyi ne muhkamat, su kuma ayoyin da a zahirinsu suke saɓawa da ismar Annabawa ayoyi mutashabihat waɗanda wajibi a mayar da zuwa ga muhkamat domin sanin tafsirisu da gano ma'anarsu.[75]
  • Idan ya zamana wani dalili ya saɓawa yankakken dalili tabbatace, ko dai a yi watsi da shi ko kuma ayi tawilinsa, saboda haka ayoyin da zahirinsu ya saɓawa ismar Annabawa dole ne a yi tawilinsu.[76]
  • Idan muka yarda tarkul aula ya halasta kan Annabawa, zai zamana bakiɗayan ayoyin da zahirinsu yake cin karo da ismar Annabawa za mu ɗora su kan ma'anar tarkul aula, amma idan bamu yarda da halascin tarkul aula kan Annabawa ba, dole ya zamanto waɗannan abubuwa suna da ta su maslahar, sai dai kawai mu ne bamu iya fahimtar maslaharsu, kamar misalin ƙissar Annabi Musa (A.S) tare da Khidir (A.S).[77]

Cikin ba'arin riwayoyi nan ma an yi ishara kan ayoyin da zahirinsu yake cin karo da ismar Annabawa tare da bada amsa kansu,[78] daga jumlarsu abin da ya zo cikin wata riwaya daga Imam Rida (A.S) lokacin da ya je fadar sarki Mamun abbasi tare da hallarar malaman addinai da firƙoƙi, wani mutum da ake kira Ali ɗan Jaham ya tambaye shi, shin kai ma kayi Imani da ismar Annabawa? Imam Rida (A.S) ya ce: na'am, sai Ali ɗan Jaham ya tambaye shi game da ta ƙaƙa zai fassara ayoyi misalin aya ta 121 suratul ɗaha, aya ta 87 suratul anbiya, aya ta 24 suratul yusuf? Imam Rida (A.S) tare da hani kan danganta ƙazanta ga Annabawa da kuma fassara kur'ani bisa ra'ayi, ya fassara waɗannan ayoyi ɗaya bayan ɗaya da ingantaccen tafsiri.[79]

Kashe Bakibɗe Ta Hannun Annabi Musa (A.S)

Annabi Musa (A.S) ya haɗu da wasu mutane guda biyu da suke halin rigima da juna, ɗaya daga cikinsu ya kasance daga mabiyansa, sai ya nemi Annabi Musa (A.S) ya kawo masa ɗauki. domin kuɓutar da wanda ya nemi taimako, sai Annabi Musa (A.S) naushi wannan bakibɗe wanda hakan ya yi sanadiyar mutuwarsa.[80] bayan nan sai Musa (A.S) ya ce: "wannan aiki ne na shaiɗan"[81] "Ya Allah lallai na zalunci kaina, ka min gafara".[82]

:Ku duba: Aya Ta 16 Suratul ƙasas Da Istigfarin Ma'asumai Wasu suna ganin wannan ƙissa tana nuni kan rashin ismar Annabi (S.A.W), saboda idan har shi wannan bakibɗe da ya kashe bai cancanci kisa ba, lallai Annabi (A.S) ya aikata saɓo ta hanyar kisansa da ya yi.[83] idan kuma ya kuma dama ya cancanci a kashe shi, to Musa (A.S) ya aikata zunubi, kuma kan asasin ayoyin kur'ani ya nemi gafara daga Ubangiji.[84] kishiyar wannan magana, wasu malaman tafsiri sun tafi kan cewa wannan mutumi ya cancanci kisa, kuma ba za a lissafa kashe shi da Musa ya yi cikin zunubai, duk da cewa ya fi dacewa a ce Musa ya jinkirta kashe shi, saboda wannan aiki na kashe shi da ya yi ya haifar masa da matsala lamarin da ya sanya masa shiga wahala da kuma korarsa daga ƙasar misra, lallai abin da ya aikata yana daga cikin tarkul aula, sannan neman gafara da ya yi ya kasance daga tarkul aula da bai yi aiki da ita.[85]

Ba'arin malaman tafsiri na ahlus-sunna sun tafi kan cewa haƙiƙa kashe bakibɗe ya kasance kisa na kuskure kuma shi kisa na kuskure yana cikin ƙananan zunubai, sakamakon aikata ƙaramin zunubi ne Musa ya nemi gafara.[86][Tsokaci 4]

Fihirisa

An yi bahasi game da ismar Annabawa cikin mafi yawan litattafan kalam da aƙida.[87] ƙari kan litattafai masu cin gashin kansu da aka rubuta kan wannan maudu'i misalin:

  • Tanzihul Al-anbiya, na Sayyid Murtada wanda ya rayu tsakanin shekaru 355-436, malamin fiƙihu da kalam ɗan imamiyya a ƙarni na biyar, cikin wannan littafi ya yi bahasi game da ismar Annabawa da Imamai, sannan ya bada amsa kan shubuhohi da kuma ayoyi da riwayoyi da zahirinsu yake cin karo da ismar Annabawa.[88] wannan littafi mai suna tanzihul anbiya wani bincike kan ismar Annabawa da Imamai wanda Amir Salman Rahimi ya tarjama shi zuwa harshen farisanci.
  • Ismat Al-anbiya, tare da alƙalamin Fakhrur Razi (Haihuwa:606.h.ƙ) malamin fiƙihu, aƙida da tafsiri kuma ɗan ahlus-sunna. Wannan littafi ya rubuta shi da niyya bada kariya kan Annabawan Allah gaban shubuhohi da tuhume-tuhume.[89] bayan yin ishara zuwa ga mahangu da ra'ayoyi daban-daban game da ismar Annabawa da kuma dalilai kan haka.[90] sai ya karkata zuwa ga bahasi da bincike tare da ruguje shubuhohin masu inkarin ismar Annabawa.[91] cikin fasalai daban-daban ya kawo shubuhohi da aka gangaro da su kan Annabawa misalin Adam. Nuhu, Ibrahim, Musa, Dawud, Sulaiman da Annabin muslunci (S.A.W) tare da warware su ɗaya bayan ɗaya.[92]
  • Tanzihul Al-anbiya An ma Nasaba Ilaihim Husalatul Al-agbiya, na Ali ɗan Ahmad wanda aka fi sani da Ibn Khumairi (Haihuwa:640.h.ƙ) daga cikin malaman ƙarni na shida zuwa bakwai. Wannan littafi shi ma ya kasance amsa kan shubuhohin ismar Annabawa.[93] ya yi bincike kan shubuhohi da aka kawo kan ba'arin Annabawa misalin Adam, Dawud, Sulaiman, Musa, Yunus da Annabin muslunci (S.A.W).[94]

Daga cikin sauran rubuce-rubuce da aka yi masu cin gashin kansu game da ismar Annabawa za a iya ishara zuwa ga misalin waɗannan litattafai: "Ismatul Al-anbiya fil Al-kur'anil Al-karim" na Jafar Subhani, "Ismatul Al-anbiya War Ar-rusul" na Sayyid Murtada Askari, "Ismatul Al-anbiya fil Al-kur'an; madkhal ilan Annubuwatil Al-amati" na Sayyid Kamal Haidari, Ismatul Al-anbiya" na Zainul Abidin Abdul- Ali ɗahir Al-ka'abi, "Ismatul Al-anbiya bainal Al-yahudiyya wal Al-masihiyya wal Al-islam" Mahmud Mazi, "Muraja'at Fi Ismatil Al-anbiya min Manzur Kur'ani" na Abdul-Salam Zainul Abidin, "Nur Ismat bar simaye Nubuwat; Pasukh beh shubuhate kur'ani ismat" Jafar Anwari.

Bayanin kula

  1. ↑ Marafat, “Ismat Piyambaran,” shafi na 7.
  2. ↑ Tamimi Amidi, Gharar al-Hikam, 1390 AH, shafi 672; Marafat, “Ismat Piyambaran,” shafi na 6.
  3. ↑ Mufid, Tashihul Itiqadat Imamiyya, 1414H, shafi na 128; Sayyid Murtada, Rasa’il al-Sharif al-Murtada, 1405 BC, juzu’i na 3, shafi na 326; Allamah Huilli, Babul hadi ashar, 1365 AH, shafi na 9.
  4. ↑ Qazi Abd al-Jabbar, Sharh al-usul al-Khamsa, 1422 AH, shafi 529; Taftazani, Sharh al-Maqasid, 1409 AH, juzu'i na 4, shafi na 312 da 313.
  5. ↑ Fazel Miqdad, Al-Lawami Al-Ilahiya, 1422H, shafi na 242.
  6. ↑ Seyed Mortaza, Rasail al-Sharif al-Mortaza, 1405 AH, juzu'i na 3, shafi na 326; Allameh Hilli, Babi na 11, 1365, shafi na 9; Fazel Miqdad, Al-Lawami'ul Al-Elahiya, 1422H, shafi na 243.
  7. ↑ Taftazani, Sharh al-Maqasid, 1409 AH, juzu'i na 4, shafi na 312 da 313.
  8. ↑ Tusi, Talkhis al-Mahsul, 1405 AH, shafi na 369; Tabatabaei, Al-Mizan, 1417 AH, juzu'i na 11, shafi na 162; Javadi Amoli, Wahayi wa nubuwat dar kur'an, 2005, shafi na 197.
  9. ↑ Yusufian da Sharifi, "Pajuheshi dar Ismat Masoman (A.S), 1388 AH, shafi na 27-30.
  10. ↑ Anwari, Nour Ismat Bar Simai Nabuwat, 1397 AH, shafi na 52.
  11. ↑ Sadiqi Ardakani, Ismat, 1388H, shafi na 19.
  12. ↑ Yusufian da Sharifi, "Pajuheshi dar Ismat Masoman (A.S), 1388 AH, shafi na 26.
  13. ↑ Majlisi, Bihar al-Anwar, 1403 BC, juzu'i na 25, shafi na 200 da na 164.
  14. ↑ Sobhani, Buhusu Fi Al-Milal wa Al-Nehal, Juzu’i na 2, shafi na 113-167; Muzaffar, Dalail al-Sidqi, juzu'i na 1, shafi na 432-552, Yusefian da Sharifi sPajuheshi dar Ismat Masoman (A.S), 1388, shafi na 26.
  15. ↑ Yousefian da Sharifi, Pajuheshi dar Ismat Masoman (A.S), 2008, shafi na 41.
  16. ↑ Mughniyeh, Tafsir al-Kashif, 1424 AH, juzu'i na 1, shafi na 98.
  17. ↑ Naqiporfar, Pezohshi Pyramun Tadbar dar Quran, 1381 AH, shafi 339-345.
  18. ↑ Sobhani, Manshur Javed, 2003, juzu'i na 5, shafi na 31.
  19. ↑ Tabatabaei, Al-Mizan, 1390 AH, juzu'i na 16, shafi na 313; Taftazani, Sharh al-Maqasid, 1412 AH, juzu'i na 5, shafi na 50.
  20. ↑ Eji, Sharh al-Maqsih, 1325, juzu'i na 8, shafi na 263.
  21. ↑ Taftazani, Sharh al-Maqasid, 1412 AH, juzu'i na 5, shafi na 50.
  22. ↑ Sobhani, Manshur Javed, 2003, juzu'i na 5, shafi na 31
  23. ↑ Mufid, Al-Naqt al-Ithaqadiyyah, 1413 AH, shafi na 37; Hilli, Kashf al-Morad, 1382, shafi na 155; Sobhani, Manshur Javed, 2003, juzu'i na 5, shafi na 31.
  24. ↑ Misali, duba Mofid, Al-Naqt al-Itaqadiyyah, 1413 AH, shafi na 37; Hilli, Kashf al-Morad, 1382, shafi na 155.
  25. ↑ ↑ Mofid, Awa'il Al-Maqalat, 1413 AH, shafi na 62.
  26. ↑ Mufid,Adame Sahawun Annabiyyi, 1413 AH, shafi na 29 da 30; Hilli, Kashf al-Murad, 1382 AH, shafi na 155-157.
  27. ↑ Saduq, Min La Hadrahu Al-Faqih, 1404 BC, juzu'i na 1, shafi na 358 da 359.
  28. ↑ Saduq, Min La Hadrahu Al-Faqih, 1404 BC, juzu'i na 1, shafi na 358 da 359.
  29. ↑ Kulayni, Al-Kafi, 1407 AH, juzu'i na 1, shafi na 164; Sashe na 3, shafi na 294 da shafi na 355-356.
  30. ↑ Sheikh Saduq, Min La Hadrahu Al-Faqih, 1413 Q, Bawarqi, juzu’i na 1, shafi na 359.
  31. ↑ «روایات سهو النبی»، وبگاه مجمع جهانی شیعه شناسی.
  32. ↑ Sheikh Tusi, Tahdhib Al-Ahkam, 1365 AH, juzu'i na 2, shafi 181.
  33. ↑ Faryab, “Ismat Piyambran dar Manzumeh Fikri Allameh Tabatabai,” shafi na 24-28.
  34. ↑ Yusufian wa Sharifi, "Pajuheshi dar Ismat Masoman (A.S), 1388H, shafi na 39.
  35. ↑ Yusufian wa Sharifi, "Pajuheshi dar Ismat Masoman (A.S), 1388 AH, shafi na 39-41.
  36. ↑ Yusufian wa Sharifi, "Pajuheshi dar Ismat Masoman (A.S), 1388 AH, shafi na 39-41.
  37. ↑ Tabatabai, Al-Mizan, 1390 AH, juzu'i na 5, shafi na 354.
  38. ↑ Sobhani, Ismat Anbiya fil Alkur’ani Alkarim, 1420H, shafi na 29; Mesbah Yazdi, Ilimin Imani, 1367, juzu'i na 2, shafi na 161.
  39. ↑ Duba Hilli, Kashf al-Morad, 1382, shafi na 155.
  40. ↑ Ashrafi wa Rezaei, “Ismat Piyambran dar Kur’an wa Ahadaini,” shafi na 86.
  41. ↑ Subhani, Manshur Jawid, 1382 AH, juzu'i na 5, shafi na 37; Sayyid Murtada, Tanzih al-Anbiya, 1380H, shafi na 5.
  42. ↑ Marafat, Amuzesh Ulum Qur’an, 1374 AH, shafi na 602.
  43. ↑ Tabatabai, Al-Mizan, 1390 AH, juzu'i na 2, shafi na 135-138.
  44. ↑ Duba Tabatabaei, Al-Mizan, 1390H, juzu'i na 2, shafi na 135.
  45. ↑ Kulaini, Al-Kafi, 1407 AH, juzu'i na 1, shafi na 202-203; Majlisi, Bihar al-Anwar, 1403 BC, juzu'i na 14, shafi na 103; Sashe na 12, shafi na 348; Sashe na 4, shafi na 45; Saduq, Uyun Akhbar al-Rida, 1378 AH, juzu'i na 1, shafi na 192-204.
  46. ↑ Saduq, Al-Khisal, 1362 AH, shafi 399.
  47. ↑ Suratul Yusuf, aya ta:110.
  48. ↑ Zamakhshari, Al-Kashaf, 1407 AH, juzu'i na 2, shafi na 52; Sobhani, Manshur Javid, 2003, juzu'i na 5, shafi na 52.
  49. ↑ Tabatabaei, Al-Mizan, 1390 AH, juzu'i na 11, shafi na 279.
  50. ↑ Sobhani, Manshur Javid, 2003, juzu'i na 5, shafi na 55-59. Don bayani kan wasu amsoshi, duba: Anwari, Noor Ismat Bar Simai Nabuvut, 1397, shafi 115-109.
  51. ↑ Suratul Hajj, aya ta:52.
  52. ↑ Fakhrazi, Asma al-Anbiya, 1409 AH, shafi na 122.
  53. ↑ Fakhrazi, Asma al-Anbiya, 1409 AH, shafi 122; Sobhani, Manshur Javid, 2003, juzu'i na 5, shafi na 60.
  54. ↑ Fakhrazi, Asma al-Anbiya, 1409 AH, shafi na 122.
  55. ↑ Duba: Suratul Hajar, aya ta 42; Suratul Isra, aya ta 65; Suratul S, aya ta 82 da ta 83.
  56. ↑ Sobhani, Manshur Javed, 2003, juzu'i na 5, shafi na 62-60
  57. ↑ Tabatabaei, Al-Mizan, 1390 AH, juzu'i na 14, shafi na 391, Manshur Javid, 2003, mujalladi
  58. ↑ Sobhani, Manshur Javid, 2003, juzu'i na 5, shafi na 63.
  59. ↑ Suratul Nahal, aya ta 61.
  60. ↑ Fakhrazi, al-Tafsir al-Kabir, 1420 AH, juzu'i na 20, shafi na 227.
  61. ↑ Fakhrazi, al-Tafsir al-Kabir, 1420 AH, juzu'i na 20, shafi na 227.
  62. ↑ Tabatabai, Al-Mizan, 1390 AH, juzu'i na 12, shafi 281.
  63. ↑ Suratul Baqarah, aya ta 35-37;
  64. ↑ Suratul Hud, aya ta 45-47.
  65. ↑ Suratul Safat, aya ta 88 da ta 89; Suratul Shaara, aya ta 82.
  66. ↑ Suratul A'araf, aya ta 150; Suratul Qasas, aya ta 15 da ta 16; Suratul Taha, aya ta:94.
  67. ↑ Suratul Yusuf, aya ta 24.
  68. ↑ Suratul Anbiya, aya ta 87; Suratul Safat, aya ta 139-148.
  69. ↑ Suratul Baqarah, aya ta 120; Suratul Tawbah, aya ta 43; Suratul Muhammad, aya ta 19; Suratul Fatah, aya ta 1-3; Suratul Abs, aya ta 1-10.
  70. ↑ Duba: Sobhani, Ismat Al-anbiya fil Alkur’anil Al-karim, 1420 AH, shafi na 229-91; Javadi Amoli, Wahayi da Annabci a cikin Kur'ani, 1392, shafi na 286-246; Makarem Shirazi, Payam Qur'an, 1386, juzu'i na 7, shafi na 101-160.
  71. ↑ Sobhani, Manshur Javid, 2003, juzu'i na 5, shafi 152.
  72. ↑ Ahmad Amin, Zohi al-Islam, 2003, juzu'i na 3, shafi na 228.
  73. ↑ Ahmad Amin, Zahi al-Islam, 2003, juzu'i na 3, shafi na 235.
  74. ↑ Misali, duba: Seyyed Morteza, Tanziyeh al-Anbia, shafi na 131-9; Sobhani,Ismat Al-anbiya fil Alkur’anil AL-karim, 1420 AH, shafi na 229-91; Javadi Amoli, Wahayi wa Annubuwat dar Kur'ani, 1392, shafi na 286-246; Makarem Shirazi, Payam Qur'an, 1386, juzu'i na 7, shafi na 101-160.
  75. ↑ Milani, Ismat Az Manzhar farikaini, 1394 AH, shafi na 102 da 103.
  76. ↑ Milani, Ismat Az Manzhar farikaini, 1394 AH, shafi 100.
  77. ↑ Milani, Ismat Az Manzhar farikaini, 1394 AH, shafi na 101-102.
  78. ↑ Misali, duba: Sheikh Sadouq, Ayoun Akhbar al-Reza (AS), 1378 AH, Mujalladi na 1, shafi na 192-204.
  79. ↑ Sadouq, Ayoun Akhbar al-Reza (AS), 1378 AH, Juzu'i na 1, shafi na 192-204.
  80. ↑ Suratul Qasas, aya ta 15.
  81. ↑ Suratul Qasas, aya ta 15.
  82. ↑ Suratul Qasas, aya ta 16.
  83. ↑ Sayyed Morteza, Tanzia al-Anbia, al-Sharif al-Razi, shafi na 67.
  84. ↑ Fazel Miqdad, Lawamai Elohiyat, 1380, shafi na 259.
  85. ↑ Sheikh Tusi, al-Tabayan, Dar Ihya al-Trath al-Arabi, juzu'i na 8, shafi na 137.
  86. ↑ Zamakhshari, al-Kashaf, 1407 AH, juzu'i na 3, shafi na 398
  87. ↑ Misali, duba: Hilli, Kashf al-Morad, 2013, shafi na 155-157; Taftazani, Sharh al-Maqasid, 1409 AH, juzu'i na 4, shafi na 49-60; Eji, Sharh al-Maqsih, 1325, shafi na 263-280.
  88. ↑ Haidari Fitrat, “Kitabut shinasi tausifi Tanzihu Al-anbiya 103-104.
  89. ↑ Fakhrazi, Ismatul al-Anbiya, 1409 AH, shafi na 25.
  90. ↑ Fakhrazi, Ismatul al-Anbiya, 1409 AH, shafi na 26-34.
  91. ↑ Fakhrazi, Ismatul al-Anbiya, 1409H, shafi na 35.
  92. ↑ Fakhrazi,Ismatul al-Anbiya, 1409 AH, shafi na 3.
  93. ↑ Ibn Khamir, Tanziyyah al-Anbiyyah ann ma nasab alihim Huthalah al-Aghbiyayyah, shafi na 18 da 19.
  94. ↑ Ibn Khumair, Tanziyyah al-Anbiyyah, shafi na 5 da 6.

Tsokaci

  1. ↑ malaka nasfsaniyya wani tabbataccen yanayi ne wanda yayi tasiri da iko cikin ruhin mutum, baya fita cikin suaki.(Jurjani,Atta'rifat, 1412,h,q. shafi na 101)
  2. ↑ kamar dai yadda sunan littafin Sayyid Murtaza game da ismare annabawa ya kasance"Tanzihul Al-anbiya" sannan kuma cikin littafin Azzari'a an yi amfani da wannan suna kan itattafai guda biyar.(Agha Buzurge Taehrani, Azzari'a, 1403,h,q. shafi na 456.
  3. ↑ Malaman tafsiri sun ambaci fuskoki iri-iri a cikin tafsirin wannan ayar. (Duba: Sobhani, Manshur Javid, 2003, juzu'i na 5, shafi na 53-55.)
  4. ↑ یا رَبِّ إِنِّي ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي آیه ۱۶ سوره قصص

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